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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Nedarim 61

NEDARIM 61 - has been dedicated to the memory of Yedidya ben Simcha Gedaliah, who completed his mission on this world in but a few weeks.


(a) What She'eilah do we ask with regard to someone who says 'Yayin she'Ei'ni To'em Yovel'?

(b) In view of what we just learned, how will we have to amend the wording of this She'eilah?

(a) We conclude that the previous She'eilah involves a Machlokes Tana'im.
What do the Rabbanan learn from the Pasuk in Behar "ve'Kidashtem es Sh'nas ha'Chamishim Shanah"?

(b) What does Rebbi Yehudah say?

(c) The Chachamim query Rebbi Yehudah from the Pasuk there "Sheish Shanim Tizra Sadecha", implying that one should be able to work one's field for six years of the seven-year cycle.
Why does that pose a Kashya on Rebbi Yehudah?

(d) How did Rebbi Yehudah counter the Rabbanan with the Pasuk "ve'Asas es ha'Tevu'ah li'Shelosh ha'Shanim"? What does he prove from there?

Answers to questions



(a) Rebbi Meir says in a Mishnah in Kidushin that someone who has two sets of daughters from two wives, and who says 'Kidashti es Biti, ha'Gedolah, ve'Eini Yodei'a ... ', that all his daughters are betrothed except for the youngest one.
Bearing in mind that he said 'ha'Gedolah', why is this so?

(b) What does Rebbi Yossi say?

(c) What is the basis of their Machlokes?

(d) How does Rebbi Chanina bar Avdimi Amar Rav reconcile this with their Machlokes in our Mishnah (with regard to 'ad P'nei ha'Pesach'), where they say the opposite?

(a) How is the previous answer borne out?

(b) Why do we specifically rule like Rebbi Yossi?

(c) How does the Gemara in Kidushin explain the Machlokes between Rebbi Meir and Rebbi Yossi in our Sugya, in order to reconcile the two Sugyos?

(d) For which two reasons do we choose to rule like our Sugya rather than the Sugya in Kidushin?

5) According to the above, what is the Halachah with regard to someone who is 'Noder min ha'Yayin ad P'nei Pesach'?


(a) 'ad ha'Katzir, ad ha'Batzir, ad ha'Masik, Eino Asur ad she'Yagi'a'.
Why is the fig harvest (and subsequently the summer) called 'Kayitz'?

(b) What is ...

  1. ... 'ha'Batzir'?
  2. ... 'ha'Masik'?
(c) Will it make any difference whether he said 'ad she'Yehei' or 'ad she'Yeitzei'?

(d) What is the basis for this? Why is that?

(a) What marks the beginning of the 'Kayitz'?

(b) 'ad she'Ya'avor ha'Kayitz', the Mishnah concludes, 'ad she'Yakpilu ha'Miktzo'os'. What does this mean?

(c) What else are referred to as 'Miktzo'os'?

(a) In a Beraisa, the Tana restricts the 'Kalkalah' in the Seifa of our Mishnah to one of figs, but not of grapes.
Why is that? What is the basic difference between the fig-harvest and the grape-harvest?

(b) This distinction is also the basis of the Tana Kama's ruling in another Beraisa 'ha'Noder min Peiros ha'Kayitz, Ein Asur Ela bi'Te'einim'.
Why then, does Raban Shimon ben Gamliel include grapes in 'Peiros ha'Kayitz'?

(a) We learned in our Mishnah 'ad she'Ya'avor ha'Kayitz, ad she'Yakpilu ha'Miktzo'os'.
Does this mean that the Neder extends until all the knives have been put away.

(b) This stage is also a sign for two other things.
Why is one then permitted ...

  1. ... to take them without fear of being called a thief?
  2. ... to eat them without having to Ma'aser them?
Answers to questions

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